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NEOPHYTE GRADE: DEFINING THE GRADE
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The Neophyte passes onto the tree
(Liber Pyramidos – see below for explanatory notes), binding the
house and its elements (Malkuth) in the Pentacle, closing the
right hand (Shin) round death and waking, closing the left hand
(Qoph) round the second sight, and with eyes to see the
invisible (Tau) does climb the pillar of strength.
The definitive work of the Neophyte
is in establishing their House (Four Powers of the Sphinx) and
ascertaining the Formula of Admittance (Liber VII), both of
which are the methods for accomplishment of the three Paths. The
left and right Paths contain the functional experience of the
Practicus and Philosophus required within the grade of Neophyte,
from the method in which the tree is traveled (the student,
moving up the tree, travels all Paths from their designated
Sephirah simultaneously and completes the tasks of each Path,
even if the tasks lead to a place other than the next grade).
Malkuth (Pentacle)
The Pantacle is a character
expressing the universal science. The Pentacle is a Pantacle
expressed using the formula of the elements configured to
harmonize the four walls of the Pyramid (Earth, Air, Fire and
Water) with the base of the Pyramid (Spirit). The construction
and consecration binds one foot into the house of Malkuth,
allowing the other foot to travel the Paths. Further detailed
instruction on the construction of the Pentacle is given in
Liber IV Part II (this is one expression of the universal
science. The Adept creates another Pantacle utilizing the
Hexagram and the Magus a different Pantacle using an altogether
different formula).
"On the sunset side were all the
baths, and the bedrooms were in front of us as we were. The
baths were all of pale olive-coloured marble, and the bedrooms
had lemon-coloured everything. Then there were the kitchens on
the sunrise side, and they were russet, like dead leaves are in
autumn in one's dreams. The place we had come through was
perfectly black everything, and only used for offices and such
things." [Quoted from Liber XCV]
Shin (Death & Waking)
The double attribution of the 31st
path is perfectly formulated as death (the active component of
Fire) and the waking (the heart of the Spirit) both of which are
easily comprehended, yet require great passion and fortitude to
accomplish. Therefore did the Master Therion create the simplest
of all instructions, so that the full effort of the Will can be
applied to the realization of the Path, and not to the lengthy
writing of the achievement. This instruction is Liber CCCXLI
(specifically chapter 2 & 3).
"This passage was all fire and flames
and full of coffins. There was an angel blowing on a trumpet,
and people getting out of the coffins. My Fairy Prince said:
"Most people never wake up for anything less.” " [Quoted from
Liber XCV]
Qoph (Second Sight)
Here begins the training of the
technical methods of Divination, allowing the amalgamation of
symbols extracted into other-conscious knowledge, as well as the
further interpretation of the wheel (the movements of Assiah–the
material world). Further detailed instruction is given in Liber
LXXVIII, Liber XCVI, Liber CLVII, and the Book of Thoth.
"We walked through a pool, each on
the arm of a great big Beetle, and then we found ourselves on a
winding path. There were nasty Jackals about, they made such a
noise, and at the end I could see two towers. Then there was the
queerest moon you ever saw, only a quarter full. The shadows
fell so strangely, one could see the mysterious shapes, like
great bats with women's faces, and blood dripping from their
mouths, and creatures partly wolves and partly men, everything
changing one into the other. And we saw shadows like old, old,
ugly women, creeping about on sticks, and all of a sudden they
would fly up into the air, shrieking the funniest kind of songs,
and then suddenly one would come down flop, and you saw she was
really quite young and ever so lovely, and she would have
nothing on, and as you looked at her she would crumble away like
a biscuit." [Quoted from Liber XCV]
Tau (Invisible)
The processes of Astral Visions, the
Body of Light, and the Journey in the Spirit Vision with control
formulated through the crystallization of the planes. Simply
put, enough experience and insight is gained so that the planes
cease to be confusing and, although not fully mapped out, travel
is not accidental or confused. Further exhaustive instruction is
given in Liber CCCXLI (Chapter 1).
"We came to a dreadful dark passage
again, so narrow and low, that it was like a dirty old tunnel,
and yet so vast and wide that everything in the whole world was
contained in it. We saw all the strange dreams and awful shapes
of fear, and really I don't know how we ever got through, except
that the Prince called for some splendid strong creatures to
guard us. There was an eagle that flew, and beat his wings, and
tore and bit at everything that came near; and there was a lion
that roared terribly, and his breath was a flame, and burnt up
the things, so that there was a great cloud; and rain fell
gently and purely, so that he really did the things good by
fighting them. And there was a bull that tossed them on his
horns, so that they changed into butterflies; and there was a
man that kept telling everybody to be quiet and not make a
noise." [Quoted from Liber XCV]
The Introduction of Probationers (Initiation)
The Neophyte, after passing Liber
Pyramidos, has the right (some traditions designate this as an
obligation) to Initiate and train Probationers. This can be
beneficial to the Neophyte by pushing their efforts and
instigating their progression into the next grade, lest the
Probationer overtake them. This can also go awry, roughly
tossing the Neophyte from the tree. The Neophyte should consult
his or her Zelator before introducing any prospective
Probationers.
Study and Practice
The previous grade contained general
practices and study designed to prepare the Aspirant and confirm
their suitability. Every effort was made to eliminate excessive
memorization and lengthy tasks not absolutely necessary to the
grade, as most Probationers do not advance and any knowledge
gained is wasted after leaving the path that would have taken
them to the Gates of Initiation. Additionally, lengthy
memorization implants stronger shadows of what could have been
and the wasted potential resulting from the Candidate’s failure.
The Neophyte grade contains specific
areas of theoretical and practical study that requires focus and
diligent application. However the Neophyte consciously pursues
this focus and application at all times. A natural consequence
of properly applying him or herself to the grade work, following
the instructions included hereafter, will find many of the tasks
of the grade accomplished as a matter of course, and the
remaining tasks will not be seen as work, but as a passion.
The Astral Visions, Body of
Light, Journey in the Spirit Vision, Divination, and
Realization of the Wake World are not naturally divided
techniques. The building of any single ability furthers success
in all of them. They are interconnected and, although divided in
the lessons taught, of the same nature and realm. These
abilities, when developed, accomplish the tasks of the grade,
including the Four Powers of the Sphinx and the elemental
formula. It is success in these grade tasks that allow the
measuring of attainment achieved.
It is important at this time to point
out that there is a difference in the training of male and
female initiates (The training of male and female Probationers
is identical and therefore did not require any explanation or
exceptions). This especially becomes important, as many of the
Master Therion’s writings have been interpreted as misogynistic.
Aleister Crowley’s writing style does not help this perception.
Being born and educated during the Victorian age, his style of
writing, especially the more scholarly Class B documents,
reflects the style of the day, which includes referencing a
person or persons in the (‘he’, ‘him’, ‘mankind’, etc.)
masculine. Supporting these misrepresentations are selected
quotes taken out of context.
For example, a favorite quote to
prove Crowley was a misogynists is, “a woman has no soul.” The
full quote in context is, “A male star is built up from the
centre; a female from the circumference inwards. This is what is
meant when we say that a woman has no soul.” Properly examined
the quote can be restated as ‘the man has a soul and the woman
is the soul.’ The historical record clearly shows that male and
female members of the Order were equally valued. The Book of the
Law, which unequivocally states, “Every man and every woman is a
star” and the Master Therion, as the Messenger of the Law,
followed its principles. The vigilant student must take care to
not misinterpret what is being stated in any of the official A∴
A∴ documents. Missteps will occur, but these gradually correct
themselves as the knowledge learned becomes the wisdom applied.
The training for men and woman does
need tailoring on some occasions within the instructions
provided and for some specific grade tasks. When necessary, the
training and instruction is clearly tailored to gender and the
reason or need for these changes is fully explained, in the
hopes of preventing any misinterpretations.
Many of the tasks accomplished and
skills developed in the grade are verified or tested as they are
completed. This begins with verification of Liber Pyramidos and,
with many steps confirmed in between, finishes with testing in
clairvoyance. Every thing confirmed and tested throughout the
grade does not require assessment in the grade test itself,
which is specifically designed to ensure that proper techniques
are being used in Ceremonial Ritual and in the intellectual and
analytical development of the Neophyte.
Opening of the Gate
The original Neophyte Grade Entrance
Ritual was a weeklong trial carefully administered by a Member
of a higher grade. It was later adapted and changed into Liber
Pyramidos and designated a ritual to be accomplished during the
Neophyte grade. Specifically, as ‘A Ritual of Self-Initiation
based on the Formula of the Neophyte’ (Quoted from the cover
page of Liber Pyramidos), and it is this ritual that provides
the means of passage onto the Tree of Life. This new approach
provides all students with a method of properly experiencing the
passage onto the Tree of Life, in a self-administered ritual,
written and anointed by the Master Therion. Guidance and
independent verification is still recommended, but a thorough
record of the preparation and of the ritual is the next best
alternative.
The Seal of Life, being the
Temple ritual for entrance into the Neophyte grade, is still
recommended for Aspirants working within a group and provides: a
means of recognition; a record of the grade change; an
announcement of the magical name (motto); and a means of
fundamentally changing the conscious perception of the Neophyte
to a new beginning and commitment to the work. However, the
Temple ritual does not constitute the stepping onto the Tree of
Life. It would be more accurate to say that it represents an
Aspirant who is about to pursue the passage.
It follows that the first task of the
Neophyte is the preparation and performance of Liber Pyramidos.
Although the ritual is included on the grade list, it is not
included on the Neophyte’s grade test, however it will be
difficult to make any significant progress with the remaining
tasks of the grade if the ritual is not accomplished.
Liber Pyramidos is easily found from
a number of reliable sources, all of them vary slightly, and has
also been reprinted in the original hand-written, hand-drawn
format (Equinox volume IV, number 1 [Samuel Weiser]). The
version included herein, has the virtues of following closely to
the original hand-written version, and has been successfully
used by Students of the Invisible House Society for more than a
decade. The Neophyte may choose to use the version included in
this book, adapt the ritual from the original, or acquire a copy
of the ritual from some other source. As in all tasks and
rituals, it is the achieving of a desired result that is of the
uttermost importance.
The Neophyte schedules a week of
solitude for the accomplishment of the ritual, as soon as it is
realistically possible, after the Seal of Life ritual. If for
any reason there should be a delay in the performance of this
ritual, the Neophyte should progress with the remaining grade
requirements, as well as any of the recommended Class B
documents missed in the previous grade or with some other
intellectual task concurrent with the tasks of the grade.
The notes that follow provide all of
the essential instruction to aid in the successful completion of
Liber Pyramidos:
1) The tools and setting for the
ritual are constructed, acquired or arranged by the Neophyte to
the best of his or her ability. Direction is provided in Liber
IV, Part 2.
2) Memorization and rehearsal of the
ritual begins at the same time as the tools and working space
are being secured.
3) A description of the nature of the
operation, from an elevated perspective more advanced than that
of the Neophyte, but still invaluable as insight to the proper
nature and accomplishment of the ritual:
I shall try and describe
Ritual DCLXXI; since its nature is important to this
great ceremony of initiation. Those who understand a
little about the Path of the Wise may receive some hint
of the method of operation of the L.V.X.
And I think that a description will help me to collect
myself for the proper adaptation of this Ritual to the
purpose of Self-initiation.
Oh, how soft is the air, and how serene the sky, to one
who has passed through the black rule of Apophis! How
infinitely musical are the voices of Nature, those that
are heard and those that are not heard! What
Understanding of the Universe, what Love is the prize of
him that hath performed all things and endured all
things!
The first operation of Ritual DCLXXI is the preparation
of the Place.
There are two forces; that of Death and that of Natural
Life.
Death begins the Operation by a knock, to which Life
answers.
Then Death, banishing all forces external to the
operation, declares the Speech in the Silence.
Both officers go from their thrones and form the base of
a triangle whose apex is the East. They invoke the
Divine Word, and then Death slays with the knife, and
embalms with the oil, his sister Life.
Life, thus prepared, invokes, at the summons of Death
,the forces necessary to the Operation. The Word takes
its station in the East and the officers salute it both
by speech and silence in their signs; and they pronounce
the secret Word of power that riseth from the Silence
and returneth thereunto.
All this they affirm; and in affirming the triangular
base of the Pyramid, find that they have mysteriously
affirmed the Apex thereof whose name is Ecstasy.
This also is sealed by that secret word; for that Word
containeth All.
Into this prepared Pyramid of divine Light there cometh
a certain darkling wight, who knoweth not either his own
nature, or his origin or destiny, or even the name of
that which he desireth. Before he can enter the Pyramid,
therefore, four ordeals are required of him.
So, bound and blinded, he stumbles forward, and passes
through the wrath of the Four Great Princes of the Evil
of the World, whose Terror is about him on every side.
Yet since he has followed the voice of the Officer who
has prepared him, in this part of the Ritual no longer
merely Nature, the great Mother, but Neschamah (his
aspiration) and the representative of Adonai, he may
pass through all. Yea, in spite of the menace of the
Hiereus, whose function is now that of his fear and of
his courage, he goes on and enters the Pyramid. But
there he is seized and thrown down by both officers as
one unworthy to enter. His aspiration purifies him with
steel and fire; and there as he lies shattered by the
force of the ritual, he hears – even as a corpse that
hears the voice of Israfel––the Hegemon that chants a
solemn hymn of praise to that glory which is at the
Apex, and who invisibly rules and governs the whole
Pyramid.
Now then that darkling wight is lifted by the officers
and brought to the altar in the centre; and there the
Hiereus accuses him of the two and twenty Basenesses,
while the Hegemon lifting up his chained arms cries
again and again against his enemy that he is under the
Shadow of the Eternal Wings of the Holy One. Yet at the
end, at the supreme accusation, the Hiereus smites him
into death. The same answer avails him, and in its
strength he is uplifted by his aspiration – and now he
stands upright.
Now then he makes a journey in his new house, and
perceives at stated times, each time preceded by a new
ordeal and equilibration, the forces that surround him.
Death he sees, and the Life of Nature whose name is
Sorrow, and the Word that quickeneth these, and his own
self – and when he hath recognised these four in their
true nature he passes to the altar once more and as the
apex of a descending triangle is admitted to the
lordship of the Double Kingdom. Thus is he a member of
the visible triad that is crossed with the invisible –
behold the hexagram of Solomon the King! All this the
Hiereus seals with a knock and at the Hegemon's new
summons he – to his surprise – finds himself as the
Hanged Man of the Tarot.
Each point of the figure thus formed they crown with
light, until he glitters with the Flame of the Spirit.
Thus and not otherwise is he made a partaker of the
Mysteries, and the Lightning Flash strikes him. The Lord
hath descended from heaven with a shout and with the
Voice of the Archangel, and the trump of God.
He is installed in the Throne of the Double Kingdom, and
he wields the Wand of Double Power by the sings of the
grade.
He is recognized an initiate, and the word of Secret
Power, and the silent administration of the Sacrament of
Sword and Flame, acknowledge him.
Then, the words being duly spoken and the deeds duly
done, all is symbolically sealed by the
Thirty Voices,
and the Word that vibrateth from the Silence to the
Speech, and from the Speech again unto the Silence.
Then the Pyramid is sealed up, even as it was opened;
yet in the sealing thereof the three men partake in a
certain mystical manner of the Eucharist of the Four
Elements that are consumed for the Perfection of the
Oil.
Knox Om Pax |
| (Quoted from Liber DCCCLX). |
4) When the Neophyte becomes lost to the passion of the ritual,
perceiving a significant change of perception, that being a
departure from the mundane concerns and an admission or vision
of something beyond the everyday worldly concerns, the ritual is
achieved. For the passage onto the Tree of Life is accomplished
in just this way, by the first significant change in perception,
born from the passion of work, through the effort of ritual.
Whereas the Neophyte may still be bound to the illusionary world
of the material, he or she now confirms the possibility of
worlds beyond the limited existence of the visible.
Liber Pyramidos is more than what it would appear to be. It also
represents a ritual that is revisited by the Adept who anoints
and executes the working on a higher plane than that achieved by
the Neophyte, as an ongoing method of self-initiation. The
formula within the ritual is exactly the same in both versions.
It is the understanding that advances the ritual. Additionally,
the ritual is the FORMULA of the Neophyte; therefore many of the
processes within are utilized over the course of the student
grades.
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